So I say
This phrase introduces a directive from the Apostle Paul, emphasizing the authority and importance of his message. In the Greek, "λέγω" (lego) is used, which means "I say" or "I speak." This is not merely a suggestion but a command rooted in apostolic authority. Paul is addressing the Galatians with urgency, as he seeks to guide them away from legalism and towards a life led by the Spirit.

walk by the Spirit
The word "walk" comes from the Greek "περιπατέω" (peripateo), which means to walk around or conduct one's life. This metaphorical use implies a continuous, habitual lifestyle. "By the Spirit" indicates reliance on the Holy Spirit, the third person of the Trinity, who empowers believers to live in a way that pleases God. In the historical context, the Galatians were struggling with Judaizers who insisted on adherence to the law. Paul counters this by emphasizing a life led by the Spirit, which transcends legalistic observance.

and you will not gratify
The phrase "you will not gratify" is derived from the Greek "οὐ μὴ τελέσητε" (ou mē telēsēte), a strong double negative that conveys absolute certainty. It assures believers that walking by the Spirit will definitively prevent them from fulfilling sinful desires. This promise is both a comfort and a challenge, as it requires active participation in the Spirit's leading.

the desires of the flesh
"Desires" translates from the Greek "ἐπιθυμία" (epithymia), which refers to strong cravings or lusts. "Of the flesh" is "σαρκὸς" (sarkos), indicating the sinful nature inherent in humanity. In a historical and scriptural context, "flesh" represents the fallen human condition, prone to sin and rebellion against God. Paul contrasts this with the Spirit-led life, which produces the fruit of righteousness. The Galatians, like all believers, are called to reject these fleshly desires and embrace the transformative power of the Spirit.

(16-26) To follow the guidance of the Spirit is to obtain a double release: on the one hand, from the evil appetites and passions of the flesh or of sense--which is the direct antithesis to the Spirit--and on the other hand, from the dominion of the Law. It is easy to tell which has the upper hand--the flesh or the Spirit. The flesh is known by a long catalogue of sins, the Spirit by a like catalogue of Christian graces, the mere mention of which is enough to show that the Law has no power over them. Those who belong to Christ have got rid of the flesh, with all its impulses, by their union with a crucified Saviour. All the Christian has to do is to act really by the rule of the Spirit, without self-parade or quarrelling.

(16) Walk.--Conduct yourselves: a metaphor very common in the writings of St. Paul, but not peculiar to them. It occurs three times in the Gospels, once in the Acts, thirty-three times in St. Paul's Epistles, once in the Hebrews, ten times in the Epistles of St. John, and once in the Apocalypse.

In the Spirit.--Rather, by the Spirit--i.e. by the rule of the Spirit, as the Spirit directs. "The Spirit" is here undoubtedly the Holy Spirit--the Spirit of God, not the spirit in man.

Verse 16. - This I say then (λέγω δέ). Like τοῦτο δὲ λέγω in Galatians 3:17, and λέγω δὲ in Galatians 4:1, the phrase, λέγω δέ, here introduces a further illustration of a point already referred to. It points back to the line of remark commenced in ver. 13 in the words, "No freedom to be an occasion to the flesh! but through love be in bondage one to another." The voluntary bondage of love is one most important part of the spiritual life; as indulgence in malignant passions is also a leading branch of the working of the flesh. The mention, therefore, of these two points in vers. 14, 15 naturally leads up to the more general exhortation of the present passage. Walk in the Spirit, and ye shall not fulfil (or, fulfil not) the lust of the flesh (Πνεύματι περιπατεῖτε καὶ ἐπιθυμίαν σαρκὸς οὐ μὴ τελέσητε); walk by the Spirit, and ye shall not fulfil the lust (or, desire) of the flesh. The precise meaning of the several words and statements in this verse, as also in the two which follow it, have been much disputed. It must suffice here briefly to explain and justify what appears to the present writer the true view. The word "spirit," it seems most natural to understand in all three in the same sense. To take it in the first two verses as meaning that part of our composite being which has the nearest affinity to the higher moral and spiritual life (whether as in a state of nature or as informed by the Spirit of God), whilst in ver. 18 its import is determined by comparison with other passages to be the Divine Spirit, appears to be an arbitrary variation of its sense, which there is no necessity for adopting. The "Spirit" is mentioned alongside with "the flesh," not because it belongs to the like category of being a part of our nature, but because he has been graciously sent forth by God to contravene in us that evil principle which else we should be unable to overcome. This evil principle is termed "the flesh;" not as being merely sensual corruption, though vices of that class are mentioned in vers. 19 and 21 as leading instances of its working; for we see in vers. 20 and 21 vicious works of the flesh specified, which are to be referred to malignity (comp. 1 Corinthians 3:3), or to a perversion of the religious element, rather than to sensuality. It appears, therefore, to denote the principle of corruption which taints our moral nature in general - that which in the ninth of the Thirty-Nine Articles of the Church of England is deflated under the heading of "Original or Birth-Sin.' The word "flesh" may be supposed to have been selected to denote this, because the depravation of our sensuous beings into sensuality constituted the most prominent and noticeable form in which the general degradation of our state from its proper nobler life in God manifests itself. The dative case of Πνεύματι, marks - either the sphere, element, path, in which we are to walk, which is intended by the rendering in our Authorized Version, "in the Spirit," as the dative is used with πορεύεσθαι (Authorized Version, "walk" ) in Acts 9:31; Acts 14:16, and with περιπατεῖν, walk, in Acts 21:21; 2 Corinthians 12:18; or the rule according to which, together with the enabling power by which, our daily behaviour is to be regulated, so as to be synonymous with the phrase, "walking after (κατὰ) the Spirit," in Romans 8:4. The meaning at all events seems to be, Let the prompting of the Spirit be your guide, and the grace of the Spirit your strength, in the course of your life continually. This is afterwards expressed as being "led by the Spirit" (ver. 18), and as an "orderly walking by the Spirit' (ver. 25). The exhortation implies two things: first, that the Christians addressed, had had the gift of the Holy Spirit imparted to them (comp. Galatians 3:2; Galatians 4:6, where" our hearts" includes the persons addressed; 1 Corinthians 12:13); and next, that this gift would not avail for the actual sanctification of their life without diligent endeavours after self-improvement on their own part. Comp. Philippians 2:12, 13, "Work out your own salvation [i.e. by your own endeavours work out your salvation] with fear and trembling; for it is God which worketh in you both to will and to work, for his good pleasure." The generality of the form in which the exhortation is couched intimates that they were to endeavour to live in compliance with the Spirit's promptings in all the branches of spiritual activity proper to their Christian calling; not only in that of "love" already adverted to, but in those others also which the apostle presently after counts up in vers. 22, 23. It inculcates, therefore, the cultivation of a joyous spirit of filial love towards God, as well as a high strain of virtuous conduct towards their fellow-men and in relation to their own selves. In the next clause, the words, οὐ μὴ τελέσητε, "ye shall not fulfil." are by many (see margin of our Authorized Version)taken in an imperative sense; as if it were, walk by the Spirit, and by no means fulfil the desire of the flesh. It is, however, with much force objected to this view that, although the future with οὐ is often used for an imperative, as οὐ κλοψεις οὐκ ἐπιορκήσεις, etc., there is no instance adduced of οὐ μὴ being used in the New Testament in this sense. We are led, therefore, to adopt the other view, that the passage belongs to that form of sentence in which an imperative clause is followed by a clause denoting the result which will ensue in case the direction before given has been complied with; as e.g. "Come unto me... and I will give you rest." In place of the simple οὐ τελέσετε, we have the more emphatic form, οὐ μὴ τελέσητε, "Of a surety ye will not," etc. By writing thus the apostle strongly accentuates the statement that walking by the Spirit is absolutely incompatible with an indulgence in the inclinations prompted by the flesh. There is probably a twofold doctrinal inference couched under this emphatic statement; namely, Ye will of a surety not fall under the Law's condemnation (comp. Romans 8:1-4); and, Ye will not need the Law's restraints (1 Timothy 1:9). But it is pregnant also with a hint of rebuke and of practical direction, not unneeded by the Galatians (ver. 15). The article is wanting before ἐπιθυμίαν, probably because it is wanting before σαρκός, as in καταβολῆς κόσμου, Luke 11:50; ἀρχῆς κτίσεως, Mark 10:6; ἔργων νόμου, Romans 3:20, etc.; so that ἐπιθυμίαν σαρκὸς is put for τὴν ἐπιθυμίαν τῆς σαρκός. The verb τελέσητε is selected in preference to ποιήσητε (cf. Ephesians 2:2, ποιοῦντες) to express the idea that it is impossible for one walking by the Spirit to carry into full effect any desire of the flesh. For this is the proper force of the verb τελεῖν, of which the ever-memorable Τετέλεσται, "It is finished" (John 19:30), is a typical illustration. This meaning obtains even in Romans 2:28 and James 2:8. The apostle seems to concede that the desire of the flesh may be felt by one who is walking by the Spirit; nay, even in at least an inchoate degree, given way to; but this much he affirms, that it will be impossible for such a one to ear,' y it out into full accomplishment. This qualified representation of the Christian's holiness is intimated in the next verse more explicitly.

Parallel Commentaries ...


So
δέ (de)
Conjunction
Strong's 1161: A primary particle; but, and, etc.

I say,
Λέγω (Legō)
Verb - Present Indicative Active - 1st Person Singular
Strong's 3004: (a) I say, speak; I mean, mention, tell, (b) I call, name, especially in the pass., (c) I tell, command.

walk
περιπατεῖτε (peripateite)
Verb - Present Imperative Active - 2nd Person Plural
Strong's 4043: From peri and pateo; to tread all around, i.e. Walk at large; figuratively, to live, deport oneself, follow.

by [the] Spirit,
Πνεύματι (Pneumati)
Noun - Dative Neuter Singular
Strong's 4151: Wind, breath, spirit.

and
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

you will not gratify
τελέσητε (telesēte)
Verb - Aorist Subjunctive Active - 2nd Person Plural
Strong's 5055: (a) I end, finish, (b) I fulfill, accomplish, (c) I pay. From telos; to end, i.e. Complete, execute, conclude, discharge.

[the] desires
ἐπιθυμίαν (epithymian)
Noun - Accusative Feminine Singular
Strong's 1939: Desire, eagerness for, inordinate desire, lust. From epithumeo; a longing.

[of the] flesh.
σαρκὸς (sarkos)
Noun - Genitive Feminine Singular
Strong's 4561: Flesh, body, human nature, materiality; kindred.


Galatians 5:16 NIV
Galatians 5:16 NLT
Galatians 5:16 ESV
Galatians 5:16 NASB
Galatians 5:16 KJV

Galatians 5:16 BibleApps.com
Galatians 5:16 Biblia Paralela
Galatians 5:16 Chinese Bible
Galatians 5:16 French Bible
Galatians 5:16 Catholic Bible

NT Letters: Galatians 5:16 But I say walk by the Spirit (Gal. Ga)